A overview on the Haggadah from the beginning till Maschil BiGnus , Rabbi Yossi Paltiel - 5786

actual sad as opposed to philosophy. So I don't first of all I don't know if anything I'm going to tell you is novel to you and I don't know if anything I'm going to tell you you haven't heard already. I asked the people who asked me to do this. I said what about overlap? I says we'll risk it. We'll wing it. We're not going to worry about overlap. Um so we're going to do the sed we're going to talk about the sed as if it's an actual sed rather than just um the learning about the sed the the the f if you open up the which you probably do not have the first thing is the unusual thing here is you don't say even though you make when you're doing right you should say and the reason you don't make the bad is for two reasons number one is not enough number two you don't really need you needs means you're not allowed to own P how do you not own Pes you finish it you destroy it and you're maf it right you eat it You destroy whatever you have, right? You crumple it and put it into the wing or you throw it into the sea. We our custom is of course is to burn it. And you say you say if I have it's not mine. I don't want it. Anybody can have it. It has no value to me. That's and that's called beer means in doesn't mean to destroy only. It means to get it out of my property. So this is one of those cases where you make the bra in the beginning of the mitzvah for something that you're going to do later. I'll give you the opposite scenario. There is an argument to be made that when you build a you should make that the I think the talks about that question brings the issue himself or when you prepare you say to prepare. So the says that if you're doing a mitzvah in stages, you wait for the final stage which is the actual mitzvah and wait to make the then that's why we do not make a live or you make and when you make the you're including in that also the fact that you did a mitz when you built it and the same is true when you purchase here is the opposite you're making the when you're doing the is going to be the next day when you burn it and when you say the second where your maf not just the you don't know about your maf even the you do know about so they're just a little bit of an interesting thing to notice right you're making a on something which you're going to do the next day now of course it's one person per household that makes this braha and it's one of those weird cases the women who did all the cleaning are not allowed to do theika because since they clean the house, they're not going to do it so well because they already think the house is clean. So the men have to do the badika because they didn't clean the house and they'll take the badika seriously. And then of course we say it's very important they say it's very important for you to say to be because particular we're very very very and it's impossible for a person to be sure they don't have a mash in their home by saying by saying the words and you have to say them on time meaning the morning of pes which this year is on a Wednesday before the time that You have to say whether you are by a burning or you're not by a burning because if you have you want to get rid of it you don't want it to be yours. If then during PES you find a wafer which happens in Jewish homes the wafer is not you're not buy because you maka that wafer it's not you you made it he not yours but you made it he by saying >> what do you have to burn it? So the truth of the matter is it's a mig the burning the is is a symbol symbolic thing and really more than anything else it's a mystical thing. It's a cabalistic thing. You don't have to have 10 pieces of bread either. >> So you're supposed to burn it. You're not burning it because it's yours. You're burning it. So you shouldn't eat it. In the expression of the you find a beautiful cookie and you're going to want to eat it. So you're burning it even if it's not yours. and you're not even buy you're burning it because you don't want to have it and after basically you're not gonna have enough of it. >> Why can't you eat it after? Okay. Technically, you probably are allowed if it's not yours, but we don't do it because it was avail if if the if the wafer is in the part of the house that you sold, it's not a problem if you find a wafer in your pes kitchen. In other words, you didn't do a proper padika. The the the cookie was not in the closet that was sold. The cookie was a guy told me it did such a painful story. He was newly married his first year and they were so afraid of Pesak and his wife and they worked so hard to make Pesak. They sat down to the sad and on the shelf in their dining room they had the dish with the salt that they used to do hami. It was full of crumbs. The push started to cry with the Of course not. They were mafet. They didn't want it. But you try so hard. It's right there in front of your nose in the dining room in the room where you're sitting with the sedan salt. They killed it 15 million deaths. You could save it after. You're supposed to put it away. And if you find it out, the is you destroy it because we we we burn the candle at both ends. The makes it not yours. me if you find it you don't want to say you don't want to eat it after bes you destroy it now as you already sort of led me on the real business of burning is an Indiani in other words from a technical perspective of um your right but you don't have to put down 10 pieces we put down 10 pieces that's not because otherwise the is of because you're not making the on the bread that you're finding You're not making the on the bread that you're burning. You're making the braha on the co. Now it is a little bit uh unusual because we don't usually make a bra on a mitzvah of you understand if you don't burn the you're making a bra on words and to make a bra on words actually we do that by by the migill I'm sorry >> point well taken right right you don't make a bra on a bra but you don't really need the 10 pieces you don't have to make a fire a pick of these things are important. There's mystical reasons to burn it. Their that we say after we burn the by day is is very interesting. You talk about destroying is right. What's is on a more fine level but not entirely ideal level needing to understand everything and lacking the ability to accept and which is what mat is. And before pes we destroy the we destroy our ga our yesesh our association with all those other and if you read the you see that a lot of the in that we do as a minhog is justified not only on the grounds or let me say it a little differently not entirely on the grounds it's justified on the spiritual grounds we're destroying and I want to say something to you about this Okay, comet is good. Reasons for things are good. You're supposed to have reasons for things. And G is also good, but not PES. Cuz every PES we reset. Every PES we're reborn as a nation. And when you're born, you're little. And when you're little, the most important thing is your amuna. When you're little, the most important thing is your sincerity. What you're little, what's most important is your ability to have to do what you're told. So, which is and the which means the need to understand they may have a place in our lives but not now. When a yid goes out of when yid is born a new the foundation of being a Jew is a faith sincerity and acceptance every pes we reset every pes we envisage we imagine ourselves going out of we're starting again and when we start again we're little children and we're little children we eat matzah we destroy because the beginning of our lives is aim if I had to say that in a more comprehensive way. This would be the phrase that I would use came to God brain first. We come to God brain last went from his brain to his nish to the we go from to our brain. P is the season. It's the beginning. Every year we're starting over. So we destroy the which later on is going to become not just acceptable but actually is going to become a mitzvah. We destroy the we destroy the ga. We destroy the need to reason and we approach our connection to Hashem with faith and sincerity and was the of two days ago yesterday pardon no two days ago. um the the the carbon of of which is brought on right and the next says you're not allowed to bring in any you're not bring anything which is tasty and then you immediately say oh there's two exceptions one exception is the bread of and the other is I think right the fruit that you bring to the bd Um so we're going to da use because the avoid is we should graduate the which graduate the guy we should graduate the tambas but not pes this morning I was giving a class to my students in yeshiva and he was talking about which is the only carbon that we mention after all the before is after so it says in mish that after msiah comes all the bottle except for the carbon So the question becomes what makes the carbon so unique that all the bottle is bottle of bottle is bottle of bottle only carbon why so one of the reasons it's given it's because the only carbon that has and the carbon is going to be elevating so it's not always bad it's not entirely bad now it's bad now it's bad and now it's so we destroy the And that's you know that's where people people obviously have to be very about pes but people not just from the physical they're from the mid the ga and all those other factors and that's really the in quotations of of destroying the out of p um now um we and then we say it's written in the I don't know what the girls do to the girls In my house, we used to sit down together and say as a family, but you have a first because the goes on all every day of the year except for one, the he said it this morning, right? The second the closes the day after being there's no more. There's one exception a year. One And that's the pes the carbon which was brought early depending whether it was a weekday or shabas or of shabas it was bred earlier than normal instead of being brought at what we would call 9 and 1/2 hours which mean assuming that sunrises at 6 and sun sets at 6 would be 3:30 they brought at 2:30 or even 1:30 or even 12:30 which would be so they had time to bring the pes so the was before the pes So our custom is we d and then we say carbon pes now a lot of times people date the carbon have to be brought by day. So we're always particular but especially you want to have time say before the you're supposed to read the words and by reading the words it's as if you brought the carbon it starts with the words that we can't bring us nowadays so we our bringing the by saying it and I know that is a day that everybody is busy especially girls um but you should if you're going to you should find a few minutes to say the as well Now comments or questions right we actually say right we don't we say it kadesh or you sing it with the beginning of the s you actually say the whole sed of the and this is very very unusual because this is the only time of the year that we do it you know Jews always have a sed you know you always have a sed right you kish you wash you eat fish you eat soup you eat chicken you eat dessert you Right? That's a but nobody says fish. You don't you don't spell out the steps. You don't talk through the s you just do it. And that's true in all areas of life. When you go into a ritual, you don't start the ritual by saying what you're going to do. You start the SA by orally saying here's what's going to happen. There's going to be 15 steps is what says two. And you actually verbally say the whole why there's two reasons. The obvious reason is because the pes is more complicated than other stom complicated enough to warrant that we should articulate. Okay, here's what's going to happen. I'll tell you a cute little detail, but there's no such thing as cute little details. I grew up in 770. Um and there were people made announcements okay the gaboya made announcements sometimes the secretaries made announcements but there were certain announcements made by the fabangan now before my time I don't remember this the person who made those announcements was aid by the name of Dman it was a very interesting he would get up and make announcements when he passed away his announcements were made by Talashki whom I remember but Talasheski would use the names that Dman had used before him where Dman took this from I don't know but he would stand up and he would say that's how he would start his speech the will now be as follows first is going to bench then the gonna give you should listen to the was a regular announcement was made four times a year. This was normal. So the story goes in one year after he made his announcement says first is going to give a good year he's going to bench all the wonderful things and then and then is going to come he repeated the same words said you're supposed to listen to what you're told. So the repeated and you finish by saying and you're supposed to listen but he was talking to the you know this is the you're supposed to listen give you and then there other things and you have to bring and you have to listen that's the so on a simple level we say the 15 of kadesh because the s of pes is much more involved and of course the reason is because pes the s is more important than in any at the time I mean you guys know that the meaning of the word is sed right you know that if you look at from they don't use the word they call how became sid means an organization but means an order this this we have from like and others it's not a it's rules you do this first you do the second it's a how you supposed to do things there's a very famous that talks about um the order of things the sequence in which people do things. So but Pes we actually articulated because I'm PES the sed is more important than any other time during the year and the reason is because it's balancing out is the opposite of iss for lack of words is Hashem jolting us with a godly light and power which slips us out of gul. Hashem does right the pashem does he took us out of he extracted one nation from within another nation. So when you have an experience of your role is to give it meaning if you have an extreme experience and you experience it in an extreme way it remains for an extremely short amount of time. If you have an extreme experience and you structure it and you affect it that it should come into your life with a sad you're giving it the possibility of taking root that even though Hashem is doing the redeeming we're actually being redeemed. So Pes is extremely important. It's grounding the the so that's a reason why by the sed is so important because the energies are so transcendent so we we counterbalance or we anchor or we ground this experience with a seder go ahead >> how can we experience it as life but we have a sed and everything like >> it's all ready all prepared Well, I would say that this year it's a little bit easier than normal. Just think about the miracles that are happening in front of our eyes right now. >> Is that a special >> it's it's leading up to PES. It's between and PES the happened 12 months before the we're watching Mashiah come with her eyes. Keep shoot now. Mashia is a you have to understand Mashia is not killing Goya. Mashia is redeeming and redeeming the world. You understand? But this year and everybody has their own time. I was thinking this morning when I was dinging the yid who lives in bar park but his children live in heights. His name is Fedman. He was a Holocaust survivor and his his children and his grandchildren would say that before they made kdesh he would stand up and say I want to tell the story of my and he lost a family. He lost a wife and children in the holocaust. He remarried had children after the war, but he would tell his story. So you're right, you seem has to be personal and we >> well that's what he did. I'm not telling you what to do. He it was very dramatic. He was doing it for his children. He was doing it for his grandchildren. And he was he's a very warm he was a very special it was he was pure emotion, pure heart, pure love. And he wanted to create he was doing it this how he felt. But the of it is a pim is the thing. I mean for most of us we're struggling with you know we have a lot of and if we have succeeded in going out of mim or we're fighting to go out of pes is a time that helps us with our process of yeah >> going out of sed is bringing going out of sedar into sedar. You first have to experience that going out of sed >> it's going out of limitation. Going out of limitation and going out of sed are not necessarily the same thing. >> It's not a kind of limitation. >> Sad is an order. Sad is only a limitation if we have OCD. If we're stuck uh sedan is order. order really the truth of the matter is that people who organized accomplish an infinite amount. Order is the best way to achieve an enormous amount. So no limitation and say that don't necessarily have to be the same thing. But of course you don't make a kaida but uh your doem and your fathers do and and to be sure if you're sitting at a sed with no men I know many women who come to say they make a kaida. They bring their own matzas anyway. They might as well make a kaida. It's not written any place anywhere that only men are supposed to have a kaida. I just want to say a couple of interesting thing about the kaida. Number one, we do not use one of those shelves situations that are just so beautiful. You know, did used to fold a paper or a cloth in three ways. That's how he did it. Um, number two, underneath the kaida, you put a plate. The Reb use a silver plate because it says in that by the underneath the you have to have a plate of silver only the Reb does. And the math is that together with the plate you have 10us. The plate is the is is malus. The three matis areas. There was a who criticized the for this. This six minimas together with the plate it's 10. When the Reba became Reb, he went and he purchased a silver tray, a rectangular silver tray. Rabbi Gro describes it and they went together to they toled it and the wrapped it in paper because the Reba was Mr. underwhelming, Mr. Underpret pretentious. The first 20 years made it upstairs by the but so the Reb didn't want people should see the silver plate. So he covered the silver plate with paper because officially the Reb is not aba especially when you're sitting by the tish but in fact he was a reba. So the Reb used to use a silver tray and he put it underneath the matus. Later on the reb added a note that this mig that you only use a kite of yourb is only at the sed but at your own sed you should have a kaido a plate. And again cababalistically it's because you want to have 10. You have three mats six minimum but a plate is s is fetus. Um you put a plate underneath. On top of that you put either you know paper or cloth and that's where you put the matas. On top of that you put the six minimum. You know first of all talk about matzah. It's very important when you eat matzah to look at it first. You understand that the biggest place oft is in the matzah. You're not going to find in your potatoes. You're not going to find in your cooked or not cooked sugar. It's just not going to happen. There's not going to be in your chopped meat. There's going to be in your matzah. If a matzah is not baked well, it could becomes. The place where this is most acute is you have a koola. You know what a koola means? >> That it folds. And you could see it. You look at a mat, you see right away there's a wrinkle. You're not supposed to eat the parts of the mat that are folded. You have to break off. Now it doesn't mean you have to break it off. So it's not a schlma meaning if you need and one of the has a fold use it for but break off that piece before you eat it. So before you eat matzah, this applies the whole eight days of pes. You should never eat a matzah if we're looking at it. And if there's a fold or a wrinkle, you break it off and you put it in the garbage. You don't need it. Now we're not assuming it's we're assuming that may not be baked well enough, which means that if it comes in contact with water, it's likely to become more quickly than if the mat is completely baked, it can't become. The only way the mat can become is if there's flour left over or if there's dough which hadn't baked um adequately. So you're going to check your uh your matas and we're crazy about shuya. We're nuts about gibbrs. We're really radical about gibbrros. So the leaves for the motor that you put on the kaido, you to dry them out, especially the leaves that you're going to put into the kaid, but you want it to be very, very dry. And by the way, moist and cold are not the same thing. A wet hand and a cold hand are not the same thing. Even though when you dry your hands after until you die, you feel like your hands are still wet. They're not wet. They're just cold. But you keep drying them until they warm up to room temperature. You don't got to do that. But they have to be dry. We're very very particular about shuya. Now, um I'm not going to go into the details of the kaida. I just want to say this. We do not use ines ginger and um I forgot the other thing because oft we just use apples and pears and nuts and we do not put the wine in when we make it. Theis by us is dry. In other words, if you make the in your house, you want it to be dry. Even though may pis do not make pear juice and apple juice will not make you stick. But the k the constitution of theis is a powder. It's not very moist. It's dryish. You use a lot of nuts. you what you do is before you take some of the from the k you put it in the dish of kdish which is a little bit of wine and you mix it together and then you have with wine when you do kak you don't even do that even if you have wine without sugar again it's all part of our absolute extreme about when you do umis with kaidak you take dry karis you take it from the kaido you put on the motor You shake it off but you do not add wine because we're completely nuts. I mean really completely nuts about we're obsessive about and of course the last day we're completely nuts about the other way about doing go ahead. >> If it's totally dry like nothing's even it's kind of like nothing even insisted at all. You just dip it in the whole thing is going to come off it. >> That's what happens. Now if you look in gam you're eating the sayas to take out the worm which is poison in the in the but uh that's the meaning you do it but you don't actually eat it or get it >> you eat it if you like it after the sedan and after the second sa no one's in love withis at that point for many reasons including the fact that it's aged and it doesn't age like wine you understand ages like fresh fruit okay now as far as kdish now this is a little bit of a controversy but I tell my daughters to do is make the whole kdesh. Make the whole kdish. Why? Because we make four betaguffins by the s on four cups of wine. The first buffin is kdish. So you're used to being y from your husband. You're being used to being y from your father. So there's different opinions. Okay. This is what I tell my kids to do. Other parents disagree with me. I tell my daughters say you read the whole kish with me. and the whole thing. Of course, you have to just remember you should not make because you made your when you benched. So, um this is what I do in my home. Uh you'll do whatever your father tells you and then a mit one day you'll argue with your husband about who's the bigger of you or him and who's going to pass and whether you should do it according to your parents or to his parents' mic and let the best person win. Um, so I'm not going to tell you what to do. But I am telling you that for sure you have to make a guffin. If you with your father's kdish, you have to make a because we make four and four. There are other people who don't. By the way, some people hold that four is there are some people making two make the first and the third one because you benched. But our custom is make fourins even though there's no we'll have sick because they're four mitzvah and the making is more mitzvah than it is a you're making a mitzvah more than to have hano. Okay. So that's the story with kdesh. Of course, girls do not do Haba. If you want to do Haba, you're welcome to. I think if you're a feminist, leave that for one of the last things you're going to take on because it's a pain in the neck. Haba is not Gishmak. It's not. I don't enjoy Haba at all. Now, I I I don't even put a pillow. I just lean. It's because the pillow makes it even harder to sit unless you have two chairs. Only way to do properly is have two chairs. You put the whole pile of pillows next to you in another chair and you tell that chair, "Don't move. Don't move. You know what happen? You start doing a saber and the chair starts flying away. So, so if the chair is very heavy, which of course it means it's very expensive, which not a lot of people can afford. You have a very heavy chair next to the chair with a lot of pillows and then you can lean. But you're supposed to lay. You're supposed to lean. So, I just lean. If I need to lean on the person next to me, we think they're leaning on each other. But the girls don't do they could. There's no reason why not, but we don't do it. Okay. Comments or questions? Okay. Then we wash. Now the truth of the matter is you do all the of washing. You check your nails. You use a towel. By God don't make please don't make when you wash because it's a really big problem. The story is that one year somebody by the said and the said to him it's okay. you can make a table of eat and that's what the person did. He ate kpass and he continued the suda and when it came to I don't know if he washed again I doubt he made another after that by the changed his mind that he says I told this person to make a no and he made a second for but I changed my mind because since the is so m about it's happened at my house that one of my kids made and and he had to eat my he loved it. The rest of us waited for him, but please don't make a bra. I just want to say I remember growing up we would talk. You know, you didn't make a there's no shik. You really shouldn't talk. You washed your hands. It's not under. It's under and when you wash your hands, you're supposed to be aware of your hands till you bench. Otherwise, you have to wash your hands again. In the middle of a suda, you're supposed to be aware of your hands. The goes in the food, not just in the first kazayas. Um anyway, then we do you dip your vegetable into salt water. The meaning is either potato or onion. The rabbit I just saw for meal who had a very special relation with rabbitson that the rabbitson told him that in 1941 they were in in Vichi. They were in in in in in German occupied France and the Reba had a very hard time getting together what he needed for the sake. He needed matzah, he needed wine, he needed karpas, needed mo, all the things. And the one thing he was missing was an onion. He had potatoes. And the got on a trolley to travel across the city to find an onion. And when my husband got the trial to get the onion, I wasn't sure if I'd ever see him again because they were arresting Jews off the street. The was for an onion, not for karpas, for an onion because is to do with an onion. But the she the most important thing is that we eat less than a kazay because you don't you make a prima you don't want to have the bench we eat a small piece the kids want to eat 64 potatoes for kas because it's so much fun you dip the salt water the salt water all of a sudden tastes delicious everything a pes is better than the rest of the year after the pes who eat salt water but okay anyway kbas now of course that you do now you have to think about the side of this the cultural side of this okay the tradition was but is first you make kdish then you wash your hands then you break bread pes you make kdish you wash your hands and you eat the mash you eat a vegetable so the kid says wait a minute what happened to the bread but as soon as they finish with the kas you take out the bread and you break it so the kid says okay a minor detour you understand a minor detour we we we usually make kiddish watch and eat bread today we washed, we ate vegetables, and now we're going to eat bread. But you break the bread, then you don't eat it. You put it away. And you fill up the second cup. The child knows that the second cup of wine is for benching. In a regular, you have two cups of wine. A cup that opens the kdesh and a cup that closes the benching. So the kid says, "Wait a minute. You're filling up the second cup of wine for benching. We didn't eat at That's the That's the scheme. That's the choreography. You're you're doing things number one the vegetable number two you break the bread don't eat it you put it away and you start saying and you say in a cup so the child says and there's a few things that are being played out here one of them is that the is said in a broken piece the is said in a broken piece is a poor person cannot afford the whole loaf eats a broken piece so you break the bread and it's called means the bread of affliction. That's how Rab Shak translates it. But means of means the bread of which we we we looking for a word. I can't find it. Which we which we say rhetorically. I'm missing a word. Many words. In other words, you say the hag on the ley, you say the hag on the broken piece, which is why the minuteabad is that for most of the the matzah of ley sticks out of the kaido. Okay, what's going to happen is you're going to do you're going to break the matzah. You're going to put away the and you're going to leave the the other piece of levy sticking out and you're going to say then you're going to push it away. You're going to cover it. Why? Cuz anytime you take out the wine, you put away the bread because you don't want to embarrass the bread. You fill up the cup. You're going to say, you're going to push away the cup. You're going to bring the kaya close and you're going to uncover the ley. The ley is going to stay exposed till you get to visha. Visha, you're going to put that piece of matzah back in. You're going to pick up the cup and do visha. Put the cup down, push it away, and pull the matzah out. And you're going to say the whole sedan on the exposed ley until you're going to get to at the very end of the say they have you push the mat back in you pick up the cup you say and then you say halo and then you say all of that is done with the wine so the matzah is covered but for the duration of the sed when we're reading that we the piece of matzah which is broken is out because the seder is said on a on a broken piece and it begins with and it begins to the child asking and we're us answering because the design of the pes is that the children should ask and we should answer that's the structure of that so we we we set the child up to ask questions and uh then he asks his question and then we answer them go ahead >> so if there's a real answer to these question then what does it mean that it's so that the children should ask because you would do it anyways or if the answer is so that the told them to laugh then how's their name? >> Let me just tell you a story. It's famous. This is one of those famous videos. It goes around every year pes time. It 50 years ago the Reb went to the s of the girls of which he did every year. He went down into the basement. He went to the kitchen. He spoke to the cook. He came out and he had one year rabbi from Phil from Minnesota was here to conduct the seda with the girls at Khana. So when the rebba was leaving he asked who's going to ask the four questions. So they told the rebba mendy menifyer is my age. Menify is probably I'm 55 56 I'm 60 he's a many times over. Uh but then he was a boy before mitzvah. So the rebba said and does his father turned to Rabi fell. Did his father know the answer? And everybody laughed. So the feeling was that the made a joke. The next day after Musf the Reba called Rabi Feller into his room. He sent Rabi Klein to call him. Rabell came to room. He said first of first told him today his birthday. His birthday is first day Pesak. So there was an opportunity on his birthday. And then the Reb said to him joke. What I said last night was not a joke. So Rabi Feller said to the Reb, maybe what the Reb means is that since we make the say that every year the children already know what's happening. So what's the point of going through the questions and answers again? And the said, "Yes, that's what I meant. This is what you have to explain to the children. And that's the answer to your rhetoric. It is a it is a dance. It is a choreography. It's a it's a we're not the child knows the questions. The child knows the answers better than his parents. In many cases, the structure of the sad revolves around the children. This is how it's done. And when you say, "But yeah, but we know it already. So then what's the point of doing it?" That's the question you have to find an answer for. Why do we keep doing something that everybody knows what it's about? And the answer basically is some things you don't do to get information. Some things you do to reexperience 11. You're living it over again and you're living it over in the framework of the children asking questions. Now there are four questions, four sons. Each one is a different question and there are three answers. Okay. Okay. In the brought three opinions. The Mishna says, "What does that mean? I wish I had more time." You start with our own shame and you go towards our own praiseworthiness. You start off saying bad things about the Jewish people and you radiate forward towards saying positive Jewish people. The three opinions are the opinion which is in the very beginning is we were slaves in Egypt. The second opinion is you start with you go back to Yanka means love and then he went into and the whole rest but there's a third ginos and the third ginos is there are three stages of shame that we expose about our origins at the sed. The earliest is you go back to before. The second is you go back to going into mits the y of and the third you go back to being slaves in mits and going out of in the three opinions in the we follow all three. We start off with okay then we do and after we do that we go back to now I'm assuming that the reason we start with because that's really the most important one the most important answer to the question to the children was we were slaves in Egypt you don't have to go back earlier than that so that's the first thing you tell the child we were once slaves now we're free then you go back to the earliest possible gad I which is we were once our ancestors wanted was a little boy he worshiped idols and then he found Hashem and he created a a way of living which is consistent with the belief in one god and he taught it to the whole world we mention that every year the s the last thing we do is the middle of the three because that's the one we study the All hagod studies the fourukim that a person says when they brought bikurim you know the whole story we were we we went into mit we were slaves in mitsim we got out of mitsim and now we're going into we have a whole celebration. So the sequence is the first one you do is the one that's the second one you do is the earliest and the third one you do is the one you're going to spend the most time on with one we're going to study. Okay.